Tawus Ibn Kaysan (Arabic: ) (d.

723) was one of the Tabiin, one of

the narrators of hadith, and a companion of the fourth ShiaImam, Ali Zayn al-Abidin (d.ca. 713) He is also known as Tawoos ibn Kaysaan, "Tawoos" or "al-Taus,".
Contents
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1 Biography 2 Legacy

2.1 Hadith

3 References

[edit]Biography Ibn Hajar related that Twus was a Persian who inhabited an area called al-Jund and that he was the master of Hamadan in Iran. Ibn Hayyn said about him: "He was among the worshipers of the people of the Yemen and the masters of the leading members of the next generation." He performed the hajj forty times and narrated some of the whispered prayers of Imm Zayn al-'bidin. Ibn Kaysan was also a student of Abdullah ibn Abbas, a well-known Companion (Sahaba) of Muhammad (d.632) [edit]Legacy [edit]Hadith Hadith from him are recorded by Muhammad al-Bukhari (85 traditions), Muslim ibn al-Hajjaj (78 traditions), al-Tirmidhi, al-Nasa'i, Abu Dawood, Ibn Maja, Ahmad ibn Hanbal [edit]References
a b a b a b

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[1]

1. ^ 2. ^ 3. ^

Answering-Ansar.org :: Mut'ah, a comprehensive guide Al-Tsi, Rijl Media Monitors Network, A Few Comments on Tafsir of the Quran, Habib Siddiqui October 2004

. . . : 1. : . . 2. . 3. . : . : ": (" .. 28 ). ( )138 ": " (139 ). ": ( " 51 ). )80( ": ( " 81 ). ( ": )274/1 . " ( )137-126 ( ) " : . " .. ( .. " : )479 / 15 : . " . 846 . .. ": .. .. . "... 1380 ( )263 ": . ". . . ": ( " 168 ).

 . : : . 1. . . : 2. . () : 3. . : . 4. . : . 5. . : . 6. ). : . ( . .7. . : . 8. . : . 9. . : . 10. ). : ( . 11. . : . 12. . : . 13. . : 14. . : . 15. . : . 16. . : . 17. . : . 18. . : . 19. . : . 20. . : 21. . : . 22. . : . 23. . : 24. : . 25. . . : . 26. . : . 27.

 . : 28. ) . : ( . 29. . : . 30. . : . 31. . : . 32. . : . 33. . : . 34. . : . 35. . : .36. : 37. . . : . 38. . : . 39. . : 40. . : .41. . : . 42. . : . 43. : . 44. . . : . 45. . : . 46. . : . 47. . : 48. . : . 49. . : .50. . : . 51. . : . 52. : . 53. . . : . 54. . : 55. . : . 56.

 . : . 57. . : 58. . : . 59. . : . 60. . : . 61. . : 62. . : 63. . : . 64. . : . 65. . : 66. . : . 67. . : . 68. . : . 69. . : . 70. . : . 71. . : 72. . : . 73. . : . 74. . : . 75. . : . 76. . : . 77. . : . 78. . : . 79. . : .80. . : . 81. . : . 82. . : . 83. . : . 84. . : . 85. . : 86. . : 87.

88. . : . 89. . : . 90. . : . 91. . : . 92. . : . 93. . : . 94. . : . 95. . : . 96. . : . 97. . : . 98. . : . 99. . : . 100. . : . 101. . : . 102. . : Al-Tabsirah fi Usul al-Fiqh Al-Tabsirah fi Usul al-Fiqh (Ulasan tentang Usul Fiqh) adalah salah satu kitab karangan Abu Ishaq al-Syirazi, salah seorang ulama penting dalam mazhab Syafi'i yang hidup pada abad 5 Hijriyah. Tema kitab ini, sebagaimana tergambar dalam judulnya, adalah mengenai ushul al-fiqh atau teori hukum Islam. Kitab ini ditulis oleh al-Syirazi sebelum kitab yang lain yang lebih ringkas dan mengenai tema yang sama, al-Luma' fi Ushul al-Fiqh (Kilatan-Kilatan Cahaya). Kitab yang terakhir ini lebih populer di pesantren-pesantren NU. Kiai Sahal Mahfuz (Ketua MUI sekarang), misalnya, sering membaca kitab ini, entah untuk "pengajian kilat" selama bulan puasa, atau untuk pengajian biasa di luar Ramadan. Di dunia kesarjanaan Barat, kitab ini dikenal melalui terjemahan dan analisis kritis yang dikerjakan oleh sarjana Perancis Eric Chaumont dalam bukunya yang berjudul Kitab alLuma? fi usul al-fiqh; le Livre des Rais illuminant les fondements de la comprhension de la loi: Trait de thorie lgale musulmane. Sekedar catatan mengenai karir al-Syirazi: puncak karir intelektual al-Syirazi dicapai di Baghdad saat dia menjabat sebagai profesor di bidang fiqh mazhab Syafi'i di al-Madrasah al-Nizamiyyah atau Nizamiyyah College yang didirikan oleh Nizam al-Mulk (w. 1092), seorang perdana menteri dalam kesultanan Saljuk yang dikenal cinta ilmu. Sebagaimana kita tahu, fokus pengajaran di Madrasah Nizamiyyah di Baghdad (ada cabangnya yang lain di beberapa wilayah, seperti Nisapur) adalah kalam atau teologi menurut akidah Ash'ariyyah dan fiqh menurut mazhab Syafi'i. Madrasah ini bisa dianggap sebagai bertanggung jawab atas tersebarnya doktrin Asy'ariyyah di dunia Sunni sejak abad kelima Hijriyah. Yang menarik adalah format kitab al-Tabsirah ini. Tidak sebagaimana karya-karya ushul fiqh belakangan, kitab ini ditulis dengan gaya dialektik atau jadal. Hampir seluruh pembahasan dalam buku ini berisi perdebatan antara posisi intelektual yang diambil al-Syirazi berhadapan dengan lawan-lawannya. Kalau kita telaah dengan cermat, gaya kitab ini persis dengan kitab al-Risalah yang ditulis oleh Imam Syafi'i. Kedua kitab itu merupakan semacam polemik untuk mempertahankan suatu tesis tertentu melawan lawan-lawan diskusi yang ada di seberang. Inilah yang disebut dengan jadal -dikenal sebagai disputatio dalam tradisi dunia Latin yang saya duga terpengaruh oleh tradisi dalam Islam.

Debat semacam ini bisa diinterpretasikan bahwa usul fiqh sebagai sebuah disiplin belum seluruhnya mapan benar pada tahap itu, yakni abad empat dan lima. Meskipun pada masa al-Syirazi, ushul fiqh tentu sudah berkembang lebih jauh dibanding pada masa Imam al-Syafi'i yang hidup dua abad sebelumnya. Karena belum seluruhnya mapan, maka dapat kita maklumi jika kita melihat perdebatan yang sengit dalam kitab itu antara al-Shirazi dan lawan-lawannya. Ini persis dengan debat antara Imam al-Syafi'i dan lawan-lawannya dalam al-Risalah (yang dianggap sebagai buku pertama yang meletakkan landasan di bidang ushul fiqh). Kita bisa menyaksikan perdebatan semacam ini dalam tahan formasi atau perkembangan awal sebuah disiplin ilmu. Kitab al-Tabsirah ini dibuka dengan cara yang tak lazim seperti kita kenal dalam karya-karya usul fiqh dalam periode belakangan. Umumnya kitab-kitab usul fiqh yang lain dibuka dengan pembicaraan tentang pengertian menganai ujaran Tuhan (al-khithab) dan hukum (al-hukm al-syar'i) serta karakternya. Karya alSyirazi ini dibuka dengan sebuah pembahasan tentang teori perintah (al-amr). Ini bisa dimengerti karena "perintah" adalah fondasi dalam hukum Islam. Ada aspek yang menarik dalam bab pembukaan tentang teori perintah ini. Meskipun secara umum al-Syirazi mengikuti doktrin Asy'ariyyah, tetapi dalam buku ini seringkali dia mengambil posisi intelektual yang independen. Dalam diskusi soal apakah perintah memiliki redaksi atau ekpresi verbal tertentu, misalnya, dia mengambil posisi yang berbeda dengan kelompok Asy'ariyyah. Menurut kelompok yang terakhir ini, perintah tidak memiliki redaksi atau ekspresi verbal tertentu. Kata "if'al" yang artinya "kerjakanlah" dan dianggap sebagai bentuk paling standar dari sebuah perintah tidak secara intrinsik mengandung efek amar atau perintah kecuali ada konteks atau bukti lain yang menyertainya -apa yang dalam ushul fiqh disebut dengan "qarinah". Ini adalah pendapat kelompok Asy'ariyyah. Al-Syirazi mengambil posisi yang berbeda. Dia berpendapat bahwa secara intrinsik ungkapan "kerjakanlah" dan semacamnya mengandung makna perintah lepas dari bukti-bukti pendukung eksternal. Dengan kata lain, ujaran mengandung makna dalam dirinya sendiri. Dua teori ini, menurut saya, sangat menarik jika dielaborasi lebih lanjut untuk melihat asumsi-asumsi (katakan saja semacam "pre-conscious") yang dianut oleh sarjana fikih klasik tentang karakter ujaran atau bahasa. Ini tentu wilayah riset yang sangat menarik. Teori al-Syirazi agak mirip-mirip dengan teori sastra dari kalangan formalis seperti dikembangkan oleh Roman Jakobson -bahwa teks sastra bisa berdiri bendiri sebagai sebuah sistem yang lengkap tanpa mengandaikan konteks eksternal di luar dirinya. Sementara itu, teori Asy'ariyah lebih dekat dengan teori sastra kontekstual (jika istilah ini bisa dipakai). Tentu ini perbandingan yang tak seluruhnya tepat, sekedar untuk mendekatkan perdebatan klasik dalam khazanah Islam dengan perdebatan serupa di era modern. Teori kelompok Asy'ariyah terus terang menarik perhatian saya. Tepatnya, saya lebih simpati kepada pendapat kelompok ini ketimbang pendapat al-Syirazi. Jika ujaran tidak bisa mengandung makna tanpa mempertimbangkan konteks tertentu, tentu hal ini mempunyai dampak yang sangat "radikal" dalam memahami teks-teks agama, terutama teks Quran dan Sunnah. Secara praktis, misalnya, kita bisa mengatakan hal berikut ini: jika ada sebuah "sunnah qauliyyah" atau ujaran Nabi yang secara verbal diucapkan dalam bentuk perintah (misalnya "panjangkan jenggot"), maka ujaran itu tidak dengan sendirinya menunjuk kepada makna tertentu (dalam konteks contoh yang saya sebut di atas berarti perintah memanjangkan jenggot) tanpa melihat konteks pendukung. Ujaran itu sendiri tak mampu men-generate suatu makna atau pengertian dari dalam dirinya sendiri. Pendapat kelompok Asy'ariyyah ini jelas lebih berwatak kontekstual dan "historis". Ini berbeda dengan pendapat al-Syirazi yang cenderung lebih "tekstual", atau tepatnya "internalistik" dalam pengertian, suatu teks bisa menunjuk kepada suatu makna dan pengertian tertentu dari dalam dirinya sendiri. Ini hanyalah salah satu cara untuk meng-interpretasi teks klasik dari al-Syirazi. Tentu interpretasi ini terbuka pada kritik. Saya melihat, debat soal teori perintah dalam karya klasik ushul fiqh ini sangat membantu untuk memperkaya debat-debat Islam di era modern sekarang yang dalam beberapa hal mengulang tema lama, tetapi kadang dengan argumentasi yang kurang kreatif. Karya al-Syirazi ini menantang sarjana Muslim modern, antara lain untuk melihat bagaimana tradisi "disputatio" atau debat dialektis berlangsung dan dipraktekkan di masa klasik Islam. Al-Syirazi sendiri

adalah seorang "dialectician" atau pelaku debat yang handal. Dia menulis semacam manual bagaimana seorang harus berdebat dalam lingkungan fikih. Untuk tujuan ini, dia menulis buku al-Ma'unah fi alJadal (Panduan untuk Berdebat). Banyak karya yang ditulis oleh sarjana Islam klasik mengenai etika berdebat (adab al-munazarah) ini. Salah satu karya yang terkenal dalam bidang ini adalah kitab karangan seorang sarjana fikih dari lingkungan mazhab Hanbali, Ibn 'Aqil al-Hanbali, "Kitab al-Jadal 'Ala Tariqat al-Fukaha." Sayang sekali, karya-karya ini, setahu saya, sudah tak pernah lagi dibaca di pesantren atau lembaga pendidikan Islam di Indonesia. Semoga catatan sederhana tentang karya al-Syirazi ini berguna. Pembaca: Ulil Abshar-Abdalla, Alumnus Pesantren Mansajul 'Ulum, Pati, Jawa Tengah, sedang menempuh program doktoral di Universitas Boston, Massachussetts, USA. (posted from www.nu-usacanada.org) Tentang Judul Pengarang Editor Halaman Penerbit Kitab : al-Tabsirah fi Usul al-Fiqh : Abu Ishaq al-Shirazi (Died 476 AH) : Dr. Muhammad Hasan Haytu : 600 Hlm. : Dar al-Fikr-Libanon

Datta Ganj Baksh Ali Hujweri

Hadhrat Syed Ali bin Uthman al-Hujweri, popularly known as Data Ganj Baksh (Bestower of Spiritual Treasures) belonged to a place called Hujwer on the town of Ghanza in Afghanistan and came to the Indo-Pakistan subcontinent in the later part of the 5th century after Hijrah to preach Islam and converted large numbers of Hindus to Muslims. "His grave in Lahore is the most frequented of all saintly shrines in that city and one of the most famous in Pakistan and other nearby countries. His name is a household word, and his mausoleum the object of pilgrimage from distant places. [Only a few] of such pilgrims can ever read his book. His spiritual authority, then, transcends the world of literature and stands in its own right unsupported by outward evidences, however valuable these undoubtedly are." Hadhrat Shah Shahidullah Faridi Hadhrat Syed Ali Uthman al-Hujweri was the murid and khalifah of Hadhrat Shaikh Abul Fadhl Muhammad bin Hasan al-Khutalli who was khalifah of Hadhrat Abul Hasan al-Husri, khalifa of Hadrat Abul Abbas al-Ashqani,khalifah of Hadhrat Abu Bakr Shibli, khalifah of Master Junaid Baghdadi who is the sixth in the spiritual lineage of Hadhrat Ali bin Abu Talib cousin and sonin-law of the Prophet (s.a.w.) Hadhrat Syed Ali Hujweri was a contemporary of Hadhrat Abul Qasim al-Qushairi (author of the world famousRisalah Qushairiyah), Shaikhul Islam Hadhrat Abdullah Ansari of Hirat, Hadhrat Abul Qasim Gorgani, Hadhrat Shaikh Abu Ali Farmadi (who was the shaikh of Imam Muhammad Ghazali), and Hadhrat Shaikh Abu Saeed Abul Khair of Mihna who also belonged to the silsila of Hadhrat Junaid of Baghdad. Hadhrat Syed Ali Hujweri travelled a lot, met many Sufi Shaikhs and learnt from them. The contents of Kashful Mahjub show Hadhrat Syed Ali Hujweri was well versed in all the Islamic sciences such asTafsir (exegeses) of the Qur'an, Hadith (sayings of the Prophet s.a.w.), Fiqh (Muslim Law) and the dogmatic theology (Ilmu Kalam).

The Kashful Mahjub "Unveiling the Veiled" : The Earliest Persian Treatise on Sufism (Syed Hujweri)

Author: Syed Hujweri, Wahid Rabbani (translator) Publisher: A S Noordeen (Malaysia) Pages: 435 Binding: Hardback Description from the publisher: Hadhrat Syed Ali bin Uthman al-Hujweri, popularly known as Data Ganj Bakhsh (Bestower of Spiritual Treasures) belonged to a place called Hujwer in the town of Ghazna, Afghanistan. He lived during the 5th century A.H. (11th century A.D.) and was well versed in all the Islamic sciences such as Tafsir (exegesis) of the Qur'an, Hadith (Traditions of the Prophet), Fiqh (Muslim Law) and dogmatic theology (Ilmu Kalam). Al-Hujweri's spiritual lineage traces back to Hadhrat Junaid Baghdadi through the three intermediaries al-Husri, an-Nasrabi, and Shibli. In the course of his spiritual journey to God, he journeyed physically to many countries, often alone and with hardship. These places included Turkestan, Transoxania, Iran, Iraq, and Syria where he met innumerable Sufi shaikhs, many of whom he has mentioned in this book. He went to Lahore in the later part of this life to spread Islam, converting large numbers of Hindus into Muslims. He passed away in Lahore in 469 A.H. (1077 A.D.) where his maqam currently stands, visited by people of all walks of life, from near and far.

Kashful Mahjub, originally in Persian, was written at the request of a student of Sufism at that time. He had asked the shaikh to compile a comprehensive study on tasawwuf (Sufism) as a guide for spiritual aspirants. Although al-Hujweri was a master in the science of Islamic scholasticism and his judgements based on logic, the conclusions he arrived at were the result of his deep spiritual experience, where he has shown the absence of any conflict between true Sufism and Islamic Shariah. Starting from the life of the Prophet's brimful experience of Divine nearness, Presence, Union and Communion, this book describes the spiritual experiences of the Companions of the Prophet, Companions of the Companions (tabi'in), their Companions (taba-tabi'in), and the Imams (heads) of the four schools of Islamic law (Ahli Sunnah wal Jama'ah ), showing in truth, "when Sufism was made to leave Islam," and that it is not the so called question of "when Sufism 'entered' Islam." This book also explains the various aspects of Sufism in a thorough yet simple manner.

This Edition of Kashful Mahjub, contains for the first time ever, an invaluable comprehensive English Commentary by a practising Sufi Shaikh, further clarifying in today's language and context, the various subtleties of Sufism in an understandable form rarely found elswhere.

This is a book that must be read not only by those interested in Sufism, but by all who yearn for tranquility and innerpeace in this present day of lop-sided, imbalanced and over-materialistic tendencies, where man has deplorably failed to strike a balance between his physical and spiritual life. This imbalance is now resulting in untold misery, restlessness, frustration, worries, woes, conflicts and confrontations which have virtually torn this world asunder.

The Translator and Commentator of this book, was Hadhrat Maulana Wahid Bakhsh Rabbani (r.a.), one of the eminent Sufi Saints of this century. He spent 12 years in the company of his shaikh Hadhrat Maulana Syed Mohammed Zauqi Shah (r.a.), and was a practising Sufi for over 55 years until his passing away on the 21st of Zulkaedah 1415 (April 1995). Like his shaikh, he had written numerous books on Sufism of which "Islamic Sufism", a comprehensive manual on Sufism in English, was one of his masterpieces. He also translated many valuable Sufi works from Persian to Urdu including "Mirratul Asrar", "Maqabis-ul-Majalis", and "Talqin-i-Laduni", and was a recognised Master of Sufism of his time.

Tarbiatul Ishaq : The Training of Divine Lovers : Discourses of Spiritual Training by the Eminent Contemporary Shaikh of the Indo-Pakistan Subcontinent (Maulana Syed Mohammad Zaudi Shah, Chisthi Qadiri Naqshbandi Suharwardi)

ISBN: 9830651851 Author: Maulana Syed Mohammad Zaudi Shah Publisher: A.S. Noordeen (2004) Pages: 409 Binding: Hardback Description from the publisher: Contents: Introduction: What is Man, the Purpose of His Life, and How to Achieve it? Discussing, e.g., stages of knowledge: Ilmul Yaqin, Ainul Yaqin, and Haqqul yaqinsix spiritual centers in the human body: Nafs, qalb, Ruh, Sirr, khafi, Akhfaa. The editor shows its relevance to the worldly matters, kindness towards sinners, kamal irfan and baaqiyaat, Love of Allah, Jihad, his role in Pakistan movement, Part One: A Brief Account of the Life of Zauqi Shah. Discussing his sufi maslak, the author points out the role of shariah, ibadat, spiritual potentials, Darweshood, correct approach towards Tasawwuf, away from Officials and rich people, his teaching methods, his Zikr circles, Sama, His followers, friends, habits and qualities, consistency, courage, neatness, fondness for studies and reading. A descendant of Syed Jalaluddin makhdum Jahanian Jahan gasht, Shaikh Zauqi born 15 September 1877, turned to journalism edited Al-Haq (Hyderabad Sindh) 1905, worked in India: Jaipur, Peshawar, Agra, Bombay, Hyderabad Deccan, Ajmer, Ahmadabad, Karachi. Passed away on Arafat on 13 September 1951. Part Two: Discourses I [malfoodhaat] compiled by Hazrat Shah Shahidullah Faridi (R.A.) covering the period 19 July

1942 to 6 November 1950 Part Three: Discourses II: Coves period 1359/June 1940 to 9th ziHajj 1370 / 1951, covering numerous themes & topics relevant to theological and mystical values of Islam to modern day Muslim practitioners.

Shah Shahidullah Faridi

Hazrat Shah Shahidullah Faridi (1915-1978) embraced Islam after reading "Kahful Mahjub" (The Unveiling of the Veiled), the classical treatise on Sufism written by the famous saint Hazrat Ali bin Uthman al Hujweri. He left his home in search of a Sufi shaikh. In India, he eventually met the Chishti Sabri shaikh, Syed Zauqi Shah and pledged allegiance to him. At forty years of age, the responsibilities of spiritual succession were entrusted to him. He lived in Karachi for about thirty years until he died in 1978. He was well-known among the local population as a dedicated servant to the common people, and he died in relative obscurity except in the Sufi community in Pakistan. His work has attracted the attention recently of another English Muslim convert, Timothy Winter, a.k.a. Abdal Hakim Murad. His brother, who had also read "Kashf'ul Mahjub" and had accompanied him in his worldwide spiritual quest, also became a Muslim and followed Sufism. Shaykh Faridi's brother is buried within the famed Mausoleum of the Sufi Saint of Lahore, Pakistan - Ali Hajweri - known locally as "Data Sahib" or "Data Ganj Baksh." Shah Shahidullah Faridi was a renowned writer on spiritual matters, and was regarded as having great clarity and insight. One of his most famous books is "Inner Aspects of Faith". He also compiled Part Two of "Tarbiatul Ushaq" ("The Training of Divine Lovers"), Syed Mohammad Zauqi Shah, 1425/2004, pub. A.S.Nordeen, Kuala Lumpur, ISBN 983065185-1 Main source: A brief biography of his, published recently in Urdu called "Talash e Haqq rudad." by Ahmed Ghazali Shaheedi,printed by M. Naeem Hashmi, Saudabad Malir Colony Karachi elected Works

*_________ (1970) "Everyday practice in Islam" Sufi Publishers, Karachi, [http://worldcat.org/oclc/246753 OCLC 246753] , new edition (1979) Mahfil-e-Zauqia, Karachi, [http://worldcat.org/oclc/12205889 OCLC 12205889] *_________ (1976) "Spirituality in religion" [http://worldcat.org/oclc/28858132 OCLC 28858132] *_________ (1979) "Inner aspects of faith" Mehfil-e-Zauqia, Karachi, [http://worldcat.org/oclc/7706353 OCLC 7706353] , new edition (1985) Nur Academy, Delhi, [http://worldcat.org/oclc/59078626 OCLC 59078626] *_________ (1981) "Daglig praksis" Da'wa, ISBN 8787728222 External links

* * *

[http://www.themodernreligion.com/basic/belief.html [http://www.sunnirazvi.org/topics/tasawwuf.htm [http://muslimassembly.8m.com/battles.htm

Belief] Tasawwuf] Battles]

* [http://www.moonovermedina.com/ Faridi's books]

The Book of Remembrances

By Imam Yahya Bin Sharaf An-Nawwawi (631-676 AH) Translated by Idris Esau Edited by Muhammad Isa Waley Widely recognised as one of the foremost Hadith scholars in Islamic history, Imam an-Nawwawi is bestknown for his collections of Forty Hadith and his commentary of Sahih Muslim. Imam an-Nawwawi also wrote The Kitab Al Adhkar (The Book of Rememberances) which compromises the dhikr and du'a which he compiled for everyday use from the traditions of the Prophet Muhammad (May Allah bless Him and grant him Peace). A vivid cross-section of the dhikr which the Prophet (May Allah bless Him and grant him Peace) himself used regularly, this is must for every Muslim's home and library.

Al-Lubab: The Commentary of Mukhtasar al-Quduri

This remarkable book is an extensive yet surprisingly accessible commentary of one of the earliest works of Hanafi fiqh, the Mukhtasar of Imam al-Quduri. Detailing about 12,500 legal questions that span the entire spectrum of fiqh, the Lubab is an authoritative reference, not only on matters of worship, but also on financial transactions, personal relations and penal and judicial matters.

The Sunna Project

The Centre is currently working with the Thesaurus Islamicus Foundation on the Sunna Project. The Sunna Project comprises: 1. The Hadith Database 2. The International Hadith Study Association Network Publishing House Journal and Newsletter Website and Forum Conferences Funding Bibliographic Research

Aim of the Project

The Sunna Project seeks to assemble the entirety of the hadith literature, and to edit, publish and print it in a manner which serves all who make use of hadith texts in their research. Direction of the use to which they are put by the academic community is beyond its remit. Our only expectation of scholars is that they draw our attention to errors or possible improvements, and notify us of hadith manuscripts which have not come to our attention. Given the great importance of this literature, the Sunna Proj ects intention is to be definitive and comprehensive, a task that will only be substantially fulfilled after several decades of publication.

Printed Editions
The texts included are as follows: Sahih al-Bukhari Sahih Muslim Sunan Abi Daud Jamial-Tirmidhi Sunan al-Nasai Sunan Ibn Majah Muwatta Malik Musnad Ahmad (forthcoming)

Creating a Reliable Text

The Foundation employs a full-time team of qualified hadith specialists, whose task is the creation of a properly edited and reliable text. This has involved the identification and careful collation of early manuscripts, so that, for example, our edition of the Musnad of Ibn Hanbal has been based on six ancient manuscripts as well as upon the several printed texts already in existence. Our edition of the Jami of alTirmidhi uses a printed edition, two printed commentaries, and one manuscript, together with the text embedded in the Tuhfat al-Ashraf of al-Mizzi. Throughout, the process has benefited from the guidance of living hadith authorities. Names of narrators have been carefully analysed and identified through the use of the relevant Arabic biographical literature, and unusual words which are frequently misspelled in the texts are checked with reference to the dictionaries. The result has been the first critically edited version of the hadith literature.

Certification
All of the Foundations hadith texts are submitted for approval to the Islamic Research Academy of Al Azhar, Cairo, and are only released in printed and digital form once its approval has been given.

The Future of the Project

The Foundation's work has met with acclaim from specialists in the hadith disciplines around the world. This long-overdue scholarly production opens new possibilities for research into early Islamic history, into Arabic literature, and into the complex disciplines of Islamic doctrine, law, and spirituality. Hardly any area of Islamic studies will find that its research methods and perspectives are not substantially refined and reshaped by the availability of the hadith literature in this form. The Foundation invites correspondence from institutions of Islamic research throughout the world who wish to acquire or benefit from the Hadith Database and join the IHSAN Network. The system is already installed and in use at Al-Azhar University in Cairo, and the Foundation hopes that many other institutions in the Islamic and the Western worlds will follow suit. For more information, contact secretary@cis.cam.ac.uk.

In the Path of the Holy Prophet : Classic Traditions for Contemplation (Yahiya Emerick)

The Blessed Prophet Muhammad was noted for his strong Character and wisdom. Along with the Quran- the Book of Allah, the world has also been blessed with many of the Prophets sayings, rulings and anecdotes. Through the reading of his sayings, or hadiths, we gain a greater understanding of what he represented as valuable lessons from a man of faith. In this book, 57 of his sayings are presented whose common themes revolve around life, death and our ultimate aim and purpose in life. Anyone who wishes to gain a greater appreciation for the real reason behind his or her existence will find solace, comfort, insight and biting truth in this unique book.

The Testimony Of Faith : There is No God but God and Muhammad is the Messenger of God : Its Merits, Meanings, Requirements, and Effects (Imam `Abdallah Sirajuddin al-Husayni)

Written by the renowned Scholar and Sufi of Aleppo, Imam Abdallah Sirajuddin al -Husayni (ra), The Testimony Of Faith elegantly portrays the beauty of the Shahada, the Islamic testimony of faith: There is no god but God and Muhammad (asws) is the Messenger of God. Going beyond cursory explanations, the author provides a precise explanation of its meanings and conditions, and presents an exhaustive discussion on its merits, virtues, and benefits in this life and the Hereafter. Effortlessly taking readers through the depths and details within this basic tenet of faith, Imam Abdallah Sirajuddin unravels the secrets of La ilaha illa Allah, showing how it can purify minds, hearts, and bodies, uplifting them to lofty spiritual realities that are often veiled from man. Called by his contemporaries the Pole of Prophetic love, Imam Abdallah demonstrates the inseparable link between affirming Allahs Oneness and affirming the primordial rank of the Messenger of Allah s as the first of the Messengers created, the last of them sent to mankind, and the first of them to be resurrected.

With the precision of a Hadith scholar and the love of a Gnostic, Imam Abdallah Sirajuddin (ra) presents readers with this outstanding work: an authoritative look at the first pillar of Islam that will satisfy students of Islamic theology and spirituality alike. How strange it is, how can God be disobeyed And how can the obstinate disbeliever deny Him When in every movement and stillness There is always for Him a witness And in everything there is a sign Showing that He is One

Medieval Muslim Scholar at Work: Ibn Tawus and His Library (Islamic Philosophy, Theology, and Science) [Hardcover]
Etan Kohlberg (Author)

Radi al-Di Ibn Tawus (d. 664/1266 in Bagdad) was a major figure in the history of Shibi thought. He published works on subjects ranging from tradition (hadith) and polemics to history and astrology. Ibn Tawus was an avid bibliophile, and his various writings contain remarkably detailed information about the books that he owned or read. Kohlberg's book is divided into two main parts. The first surveys the life, working methods and literary output of Ibn Tawus and offers an extended analysis of his library. The second part is an annotated list of all the works (some 660 in number) cited by Ibn Tawus in his available writings. About a third of these works (both Sunni and Shibi) are not extant, and even the existence of some of them has hitherto not been known. The works cover a wide range of subjects, including Qurcanic exegesis, tradition, history, theology, astronomy and genealogy, and provides a detailed picture of the intellectual world of a medieval Muslim scholar. Prof. Kohlberg is a leading authority on Shibism, and his monograph is an unusual and important contribution both to the history of Islam and to the history of Arabic literature and science.

Allamah Sayyid Abdul Karim Ibn Tawus

His Birth: Sayyid Ghiythuddn Abdul Karm son of Ahmad son of Ms son of Tws Hill was born in the city of Karbal in 638 Hegira. He spent his early youth in Hillah, and for further education by Iraqs prominent Ulam (Islamic scholars) he went to Baghdad and spent the rest of his academic life in that city. His Forefathers: Sayyid Abdul Karm was a son of Sayyid Ahmad Son of Tws, the compiler of the book Iqbl -ulAml. The family of Tws was a famous and trustworthy one; its members not only were educated and knowledgeable, but also widely respected by noble and common people alike for their virtue, piety, and devoutness as well as their spiritual journeys.

His Sons: One of his sons, Sayyid Muhammad, was born in 670 H. in Baghdad. Another son, Sayyid Ali, became one of the outstanding Ulam of his generation. Sayyid Ali - as a promising scholar - received Ijzah (Authorization) from the great sage Sayyid Abdul Hamd son of Fakhr son of Mad to cite Riwyt (Narrations) at the same time that his father received such authorization. His Personality: Sayyid Abdul Karms personality was evaluated by his fellow -student, Son of Dwud Hill in his book of Rijl as follows: Sayyid Abdul Karm and I spen t our times together from our childhood; he was exemplary in his manners and way of living. I did not come across another person like him in mental alertness, sagacity and power of memory. He memorized the entire Quran when he was only eleven years old. At the age of four, he could learn to read and write in just forty days, and did not need the assistance of his teachers afterwards. His residence was the venue where the local intellectuals, Ulam, and the elite used to hold erudite discussions. He became not only a Faqh (an Islamic Jurisprudent), but also a poet, a genealogist and a man of letters. His Appointment to the Post of Naqbat (Religious Chiefdom): Among other honors of the family of Tws we can point out the position of Naqbat. A Naqb (Religious Chief) is a qualified and experienced authority in Ijtihad (Religious Authority), who is, on one hand, knowledgeable and wise, and on the other hand devout and pious. He is entrusted with the care of Sdt (descendents of the Prophet) in al l their legal and other affairs, the orphans, or the poor. During the period of the Abbasid Caliphate, this post was next only to the caliph in its societal importance. In the family of Tws, this post was held first by Ab Abdullh Muhammad Tws, and inherited by generations of his successors. Sayyid Ali son of Ms highlights the post of Naqbat as one of his honors; this is while he had declined offers of ministerial and presidential posts before. His Teachers: Sayyid Ghiythuddn Abdul Karm was taught by many Islamic dignitaries of his age who had eventually made him a great teacher. Some of his teachers are exemplified below: 1) His father: Ahmad son of Ms son of Tws 2) His distinguished paternal uncle: Ali son of Ms son of Tws 3) Sheikh Hasan son of Muhammad son of Hussein son of Tahhl 4) Muhaqqiq Hill 5) Khjeh Nasreddn Ts 6) Yahy son of Saeed Qmm 7) Ibn-e Jahm Hill 8) Sayyid Abdul Hamd son of Fakhr son of Mad Msaw. His A few of his students 1) Ahmad son of 2) Abdul-Samad son of 3) Sheikh Ali son of Hussein son of Hammd Laith. His Unfortunately only two titles of 1) Farhat-ul-Ghary 2) Ash-Shaml-ul-Manum f Musannaf-il-Ulm Students: below: Hill Hanbal

are

named Dwd Abil-Jaish

his

compilations Be

are

Writings: available now: Sarhat-ul-Qory

His Death: Sayyid Abdul Karm passed away in the year 693 H. in Kauzemayn city. His pure body was taken

to the holy city of Najaf and buried alongside the holy shrine of the first Imam of Shiites, i.e. Imam Amir-ul-Muminn Hazrat Ali (A.S.). Yet, in a book entitled The History of Hillah it is stated that Sayyid Abdul Karm died in Hillah and his grave exists near that of his uncle, Sayyid Ali son of Tws.

Zayn al-Abidin
From Wikipedia, the free encyclopedia
(Redirected from Ali Zayn al-Abidin)

Al Zayn al-bidn
IMAMS OF SHI'A ISLAM

Rank

Fourth Twelver/Zaydi/MustalImm, Third Nizr Imm

Name

`Al ibn Husayn

Kunya

Abu al-Hasan

Birth

5th Shabn 38 659 C.E.

AH[1]

Death

25th Muharram 95 712 C.E.

AH

Birthplace

Madnah[2][3] or Kfah[4]

Buried

Jannatul Baq, Madnah

Life Duration Before Imamate: 23 years (38 - 61 AH)

- 2 years with his grandfatherAl - 12 years with his uncle Hasan ibn `Al - 23 years with his fatherHusayn ibn Al

Imamate: (61 - 95 AH) Titles

34

years

Zaynul bidn[3][5][6](Arabic for Ornament of the

Worshippers)

*as-Sajjd[7][8] (Arabic for One who constantly

Prostrates)

*Ibn al-Khiyaratayn[6][9]
(Arabic for Son of the Best Two)

*Dhul Thafant[8]
(Arabic for One with Calluses)

*al-Amn[9]
(Arabic for The Trusted)

Spouse(s) Father Mother Children

Ftimah bint al-Hasan ibn Al Husayn ibn Al Shahrbn[3][6][10] Muhammad al-Bqir, Zayd, Umar[11][12][13][14][15][16]

Ali Hasan Husayn al-Sajjad al-Baqir al-Sadiq Musa (Twelver) Ismail (Ismaili)

Al ibn usayn (Arabic: ) (approximately 6 January 659 - 20 October 712)[2] is a greatgrandson of Muhammad as well as the fourth Shah Imm (the third Imm according to the ayyib [Bohra] Ismil). His mother was Shahrbn and his father was usayn ibn Al. His brothers include Al al-Aghar ibn usayn and Al al-Akbar ibn usayn. He is known as Zayn al-Abidn "Beauty/Best of the Worshippers". He is also referred to as Imm al-Sajjad "the Prostrating Imm" and Sayyid as-Sjjadna wa r-Rkin "Leader of Those who Prostrate and Bow".

Quotations related to Al ibn Husayn Zaynul bidn at Wikiquote

Contents
[hide]

1 Birth and family life 2 Learning 3 Piety 4 Attention to the life and training of people 5 The Day of Ashura 6 Death 7 Time line 8 See also 9 External links 10 References

o o

10.1 Shi'a references 10.2 Sunni references

[edit]Birth

and family life

Al ibn usayn was born on 15th Jamadiulawwal or 5th Shabaan 38 AH (654) in Medina. His father, Husayn ibn Al, was a grandson of Prophet Muhammad. His brothers were Ali Akbar ibn Hussain and Ali Asghar ibn Hussain. His sisters were Sakina bint Hussain and Fatimah Sughra bint Hussain and Ruqayyah bint Hussain.

[edit]Learning
He dedicated his life to learning and became an authority on prophetic traditions and Sharia. He is regarded as the source of the third holiest book in Shah Islam after the Qur'n and the Nahj al Balagha: the Safa alSadjadiyya, commonly referred to as the Psalms of the Household of Muhammad. Al ibn usayn had many supporters such as Sad ibn Jubayr. He was beside his father right from the moment of his migration towards Karbala and followed his father. Hussain ibn Ali step by step so that, when his father asked for help on shr got up to extend help to his father. Zaynab bint Al stopped him and said,

You are the only memorial remnant of this family and the Imam after Hussain ibn Ali and you are the guardian of all of us. Your divine mission is to convey the message of the martyrs to the people. Although a segment of the people who are unaware consider Ali ibn Hussain to be a sick, invalid, handicapped, and a weak person. But they are seriously mistaken because the illness of Ali ibn Hussain was an expedience and policy of Allah, so that he may remain safe from the harm of the enemy's sword, and become the living history of Karbala. Therefore, after the death of Hussain ibn Ali and his companions, Shimr ibn Dhil-Jawsha came into the encampment of the Ahl Al-Bayt along with a group of his soldiers so that he may kill the remaining ones of the camp of Hussain ibn Ali. Since he was ill, Shimr ibn Dhil-Jawsha's companions objected upon him and Umar ibn Sa'ad came after them and reprimanded Shimr ibn Dhil-Jawsha regarding this decision and turned him out of the encampment and said, "Ali ibn Hussain is an ill man and because of that he cannot do a thing, leave him alone."[citation needed] One of his sons' name was Umer (Nasab-e-Quresh by Musaab Zuberi P-61)

[edit]Piety
One of the special features of Ali ibn Hussain character was his piety and abstinence. The Shah Imm Jafar a-diq said, Ali ibn Hussain resembled most of all the sons of Bani Hashim, with Ali ibn Abi Talib. [citation needed] Muhammad al-Baqir (the son of Ali ibn Hussain and the fifth Shiah Imam) said, One day I happened to see my father, I saw him (completely) immersed and (thoroughly pre occupied) in the prayers and with all the attention towards Allah. His color was faded and his eyes were sore and red due to weeping, his feet were swollen by (prostration) and legs, and knees had developed corns. I said humbly "Oh father, why do you lose your self control during the prayers and put yourself in such an inconvenience and discomfort. My father wept and said, "Oh son however and whatsoever amount of prayers I perform even then it is meager and very little as compared to the prayers of your grandfather, Ali ibn Abi Talib. Taous Yamni says, I saw Ali ibn Hussain lying in prostration saying, "Oh God your servant, needy towards you, is in your house waiting for your blessing, forgiveness and favor".[citation needed]

[edit]Attention

to the life and training of people

Al ibn usayn, like his grandfather, cultivated land and palm date orchards. All the human qualities and attributes were collectively present in his personality. He was the complete specimen of tolerance, forgiveness and self-sacrifice. During the prayers he would get himself so absorbed that he did not have any attention towards anything except God. He traveled to Mecca, on foot, twenty times and continuously guided and conducted people through the attractive melody of the Qur'anic verses.

As the son of usayn ibn Al, he was under great scrutiny and could not directly guide those who secretly followed the household of Muhammad. But he conveyed his understanding of the relationship between human and God by the prayers and supplications that he offered God during his extensive nighttime vigils in the mosque of the Prophet in Medina. These prayers and supplications were written down and then disseminated by his sons and the subsequent generations. Among them is the Sahifa al-Sajjadiyya, which is known as the Psalms of Islam. He looked after and administrated hundreds of houses of the poor and hunger stricken. Daily a number of goats were slaughtered in his house and he distributed all their meat among the afflicted. He dressed the naked and the destitute ones and paid their debts and loans. But he himself took simple meals and put on simple dress. When the nights would become dark and all the people went to sleep, Al ibn usayn would get up put the food in a sack and on his shoulder. He covered his face so that he is not recognized. Then he took that food to the houses of the inflicted and have-nots and gave it to them. He administrated and looked after nearly a hundred guardians-less family in Medina; most of them comprised indigent, helpless and crippled, handicapped and paralytic ones. None of these families knew that Al ibn usayn was the one who managed and run their lives. But after his death, when the aids were discontinued they came to know that Ali ibn Husayn was their helper and friend. A person came to Al ibn usayn and started addressing him with filthy and abusive language. Al ibn usayn turned his face towards him without the slightest anger and quarrel or strife and said, Oh brother, if what you say is right and correct and these vices are present in me then Allah may pardon and forgive my sin. And if you are telling a lie then Allah may forgive you and pardon your sin. [citation needed] The man was very much ashamed and asked Al ibn usayn to pardon him. Abu Hamza ath-Thumali, who was one of the friends of Al ibn usayn, asked his servant to briefly define the character and morals of Ali ibn Hussain. He said: "I am at his service for so many years. Whatever I saw was righteousness, piety and purity. My lord helps and assists the people and solves their problems, with all the difficulties worries and preoccupations that he himself faces." Zaid ibn Usama was lying on the deathbed. Ali ibn Hussain visited him, Zaid was weeping. When Ali ibn Husayn asked him the reason of his weeping he said, "I have to pay fifteen thousand Dinars as my loan and debt and my wealth is not so much as to pay off the debt." Ali ibn Husayn said, "Do not weep and be contented, I will pay your entire loan."[citation needed]

[edit]The

Day of Ashura

See also: The Sermon of Ali ibn Husayn in Damascus.

At the Battle of Karbala on the day of Ashura, Hussain ibn Ali and most of his family were killed. Ali ibn Hussain survived because he was too sick to fight, and was bedridden. Afterwards, he was taken prisoner by the Umayyad forces and transported to Damascus where he was made a prisoner of the Caliph, Yazid I. After some years, he was freed, and returned to Medina where he lived a quiet life as a scholar and a teacher. It is said that for forty years, whenever food or water was placed before him, he would weep. One day, a servant said to him, "O son of Allah's Messenger! Is it not time for your sorrow to come to an end?" He replied, "Woe upon you! Jacob the prophet had twelve sons, and God made one of them disappear. His eyes turned white from constant weeping, his head turned grey out of sorrow, and his back became bent in gloom, though his son was alive in this world. But I watched while my father, my brother, my uncle, and seventeen members of my family were slaughtered all around me. How should my sorrow come to an end?"[citation needed] Al ibn usayn, along with the left behind families of the fallen, was besieged by the enemy, came out on the morning of 11 Muharram, 61 AH. They had chained his hands and feet with a set of chains called alJameaa " "and placed the heads of the dead in front of him so that his sorrow and grief was increased, and those chains made big scars and marks on his body; and it was seen by his sons when they were washing him before burial; and they saw these scars and marks - how painful it was and how it was marked. The family of Al ibn usayn, as against the concept of a group who think they were defeated, where ever they set foot, they would announce the success of their revolution and the defeat of Yazid. It was Damscus where he buried his youngest sister Ruqayyah bint Hussain.

[edit]Death
Al ibn usayn resided in Medina until his death on 25th of Muharram, 95 AH (approximately 23 October 23, 712). He was poisoned by Hisham ibn Abd al-Malik. He was buried inJannatul Baqee', the cemetery in Madinah where other important figures of Islamic history are buried. The period of his Imaamat is 33 years.

[edit]Time

line
Zayn al-Abidin
of the Ahl al-Bayt

Banu Hashim
Clan of the Banu Quraish Born: 5th Shabn 38 AH 659 CE Died: 25th Muharram 95 AH 712 CE

Sha Islam titles Succeeded by Muhammad al-Baqir Preceded by Husayn ibn Ali 4 Imam of Shi'a Islam 669 680 Succeeded by Zayd ibn Ali
Zaidi successor
th

[edit]See

also
Zaynab Umm Kulthm Abbs Al al-Akbar Al al-Asghar Qsim Sukayna Masmah Qum Muhammad ibn al-Hanafiyyah Fadhl ibn Abbs Battle of Jamal Battle of Siffn Battle of Nahrawn

Muhammad Ftimah Al ibn Ab Tlib Hasan ibn Al Husayn ibn Al Al Zaynul bidn Muhammad al-Bqir Jafar as-Sdiq Ms al-Kdhim Al ar-Ridh Muhammad at-Taq Al al-Hdi Hasan al-Askar

Muhammad al-Mahd

Battle of Karbal

Hashemites Ahl Al-Bayt Nahj al Balagha Aban ibn abi-Ayyash Azadari [edit]External

links

Ali ibn Husayn by Wilferd Madelung, an article in Encyclopedia Iranica [edit]References

1. 2. 3. 4.

^ 1. Kitab Al Irshad, Shaykh Mufid. 2. Ibn al-Sabbagh, al-Fusul al-Muhimma, p. 212. ^ ^

a b

Shaykh al-Mufid. "The Infallibles - Taken from Kitab al Irshad". Retrieved 2009-05-12. A Brief History of The Fourteen Infallibles . Qum: Ansariyan Publications. 2004. p. 111.

a b c

^ al-Qurashi, Baqir Shareef. "2". The life of Imam Zayn al-Abidin. Qum: Ansariyan Publications. pp. 14.

5. 6. 7. 8. 9.

^ al-Qurashi, Baqir Shareef. The life of Imam Zayn al-Abidin. Ansariyan Publications. p. 17. ^
a b c

ibn Khallikan. Ibn Khallikan's biographical dictionary. 2. p. 209.

^ A Brief History of The Fourteen Infallibles. Ansariyan Publications. p. 112. ^ ^

a b a b

al-Qurashi, Baqir Shareef. The life of Imam Zayn al-Abidin. Ansariyan Publications. p. 18. al-Qurashi, Baqir Shareef. The life of Imam Zayn al-Abidin. Ansariyan Publications. p. 19.

10. ^ Tabataba'i, Muhammad Husayn (1979). Shi'ite Islam. State University of New York Press. p. 201. 11. ^ al-Irshaad, by Al-Shaykh Al-Mufid, pg.261 12. ^ Kashf ul-Ghumma, by al-Urbilee, vol.2, pg.105 13. ^ Muntahul-Amal, by Shaykh Abbas al-Qummi, vol.2, pg.43 (printed in An-Nashr-ul-Islamiyyah, Qum, Iran, 1415 AH) 14. ^ al-Fusool al-Muhimmah fee Marifatul-Aimmah, by Ibn as-Sabagh, pg.209 15. ^ Umdat ut-Taalib, pg.194 16. ^ Mystics, monarchs, and messiahs: cultural landscapes of early modern Iran, by Kathryn Babayan, pg.284

[edit]Shi'a

references

al-Sahifa al-Sajjadiyya

 Ketab Al Irshad, By Sheikh Mufid Imam Sajjad Ali ibn Al-Husayn The Fourth Imam The Fourth Imam The life of Imm Zayn al Abidin by Bqir Sharif al-Qarashi. [edit]Sunni

references

Life of Imam az-Zayn al-Abideen as-Sajjad by Ahlus Sunnah Scholar Mawlana Shaykh as-Sayyid
Muhammad bin Yahya al-Muhaddith Al-Husayni Al-Ninowy as-Shadhiliy Hafidhullah .

Saad ibn Ab Waqqs (Arabic: ) was an early convert to Islam and one of the important companions of the Islamic prophet Muhammad.

Family
Born in 595, He was from the Banu Zuhrah clan of the Quraysh tribe, and was a cousin of Aminah bint Wahb, mother of Muhammad. [edit]Biography [edit]During
[1]

Muhammad's era 610632

[1]

[edit]Conversion to Islam He was one of the first to accept Islam Sa'ad relates: .

When my mother heard the news of my Islam, she flew into a rage. She came up to me and said: "O Sa'ad! What is this religion that you have embraced which has taken you away from the religion of your mother and father...? By God, either you forsake your new religion or I would not eat or drink until I die. Your heart would be broken with grief for me and remorse would consume you on account of the deed, you have done and people would censure you forever more.' 'Don't do (such a thing), my mother,' I said, 'for I would not give up my religion for anything.' However, she went on with her threat... For days she neither ate nor drank. She became emaciated and weak."

"Hour after hour, I went to her asking whether I should bring her some food or something to drink but

she persistently refused, insisting that she would neither eat nor drink until she died or I abandoned my religion. I said to her, 'Yaa Ummaah! In spite of my strong love for you, my love for Allah and His Messenger is indeed stronger. By Allah, if you had a thousand souls and each one depart one after another, I would not abandon this religion for anything.' When she saw that I was determined she relented unwillingly and ate and drank.
[1]

This was referenced in the Qur'anic verse 31:14-15 .' [edit]Battles Main article: Sahaba's first blood In 614 the Muslims were on their way to the hills of Mecca to hold a secret meeting with the prophet Muhammad, when a group of polytheists observed their suspicious movements and began to abuse and fight them. Sa`ad beat a polytheist and shed his blood, reportedly the first instance of bloodshed in the history of Islam.
[1]

Main article: Battle of Badr He fought at the battle of Badr with his young brother Umayr. as he was only in his early teens he was denied access to battle but because he struggled and cried was later given permission to battle by the prophet. Sa`d returned to Medina alone; Umayr was one of the fourteen Muslims who died in the battle. Main article: Battle of Uhud At the battle of Uhud, Sa`d was chosen as an archer together with Zayd, Sa`b (the son of Uthmn ibn Mazn) and others. Sa`d was among those who fought in defense of Muhammad after some Muslims had deserted their positions. [edit]Farewell Pilgrimage He fell ill during the The Farewell Pilgrimage, and he had only a daughter during this period. Sa'ad said:

O Messenger of Allah. I have wealth and I only have one daughter to inherit from me. Shall I give two thirds of my wealth as Sadaqah?" "No," replied the Prophet. "Then, (shall I give) a half?." asked Sa'ad and the Prophet again said 'no.' "Then, (shall I give) a third?' asked Sa'ad. "Yes," said the Prophet. "The third is much. Indeed to leave your heirs well-off is better than that you should leave them dependent on and to beg from people. If you spend anything seeking to gain thereby the pleasure of Allah, you will be rewarded for it even if it is a morsel which you place in your wife's mouth.
[1]

[edit]During

Caliph Umar's era 634644

Sa`d also fought under Umar's command against the Sassanid army in the Battle of al-Qdisiyyah. He was later appointed governor of Kufa and Nejd during the caliphate of Umar. Some narrations state that although Umar deposed him from his post as governor, he recommended that the caliph who succeeded him reinstall Sa'd, since Umar had not deposed Sa'd due to any treachery He was among the members of the council who elected the third caliph, Uthman ibn Affan. [edit]During
[2]

Caliph Uthman's era 644656

[2]

Uthman carried out Umar's recommendation and appointed Sa'd as governor of Kufa. . S'ad has been traditionally credited by Chinese Muslims with introducing Islam to China in 650, during the reign of Emperor Gaozong of Tang,
[3][4]

although modern secular scholars don't find any historical

[5]

evidence for him actually travelling to China. [edit]During

Muawiyah's era 661664

[6]

Sa'd was mentioned in a hadith relevant to the Umayyad tradition of cursing Ali.

He lived until he was almost eighty years old. He died, a wealthy man, in the year 664. [edit]Legacy [edit]Sunni

[1]

view

Sunn Muslims regard him as one of the ten to whom paradise was promised. One Sunni source states: To urge him on [during Uhud], the Prophet (sallallahu alaihi wa-sallam) said: "Shoot, Sa'ad ...may my mother and father be your ransom." However, Ali ibn Abi Talib said that he had not yet heard the Prophet (sallallahu alaihi wa-sallam) promising such a ransom to anyone except Sa'ad Bin Malik. Bukhari, Volume 5, Book 59, Number 389 [edit]See

also

Sa'ad (name) Sunni view of the Sahaba

[show]
vde

List of Sahaba
[show]
vde

Ten Blessed Companions of Prophet Muhammad

[edit]References
a b c d e f a b

1. ^ 2. ^

Sa'ad Ibn Abi Waqqas (radhi allahu anhu)

The Shi'a: The Real Followers of the Sunnah on al-Islam.org [1]

3. ^ Wang, Lianmao (2000). Return to the City of Light: Quanzhou, an eastern city shining with the splendour of medieval culture. Fujian People's Publishing House. Page 99. 4. ^ Lipman, Jonathan Neaman (1997). Familiar strangers: a history of Muslims in Northwest China. University of Washington Press. p. 29. ISBN 9622094686. 5. ^ Lipman, p. 25 6. ^ Sahih Muslim, 31:5915

[edit]External

links

http://www.alinaam.org.za/fazaail/umar.html http://www.muslimaccess.com/sunnah/seerah/10a.htm

Categories: 664 deaths | Muslim generals | Sahaba | Male Sahaba | Banu Zuhrah | 595 births Sheites confirm that there was an Umayyad tradition of cursing Ali, that is said to have started with Muawiyah I, a practice put to end by Umar II. this allegation is completely denied by Sunni sects who confirm that Ali Bin Abi Taleb is one of the highly honored companions of the prophet Mohammad ,and cursing him is Blasphemy.But this is prominently mentioned by Shi'a when retelling the history of Islam.It is established from Sunni references that Mu'awiya used to openly curse Ali. Ibn Kathir records in his Al Bidayah wa al Nahayah, "When Mu'awiya went for hajj, he held the hand of Saad bin Abi Waqas and said to him: 'Oh Abi Ishaq! We are the people who abandoned hajj because of wars till we almost forgot some of its laws, so we performed Tawaf (circumambulation) to imitate your Tawaf'. When they completed (hajj), he (Muawiya) entered him (Saad) to a conference room and sat with him on his sofa, then he (Muawiya) mentioned Ali bin Abi Talib and cursed him. He (Saad) said: 'You brought me to your house and made me sit on your sofa and then you begun to curse Ali?'~~ People who chose death over cursing Ali include: Atiyya ibn Sa'd Hujr ibn Adi This list is incomplete; you can help by expanding it. [edit]Hadith A narration attributed to Sahl ibn Sa'd reports:

A person from the offspring of Marwan was appointed as the governor of Medina. He called Sahl ibn Sa'd and ordered him to abuse Ali. Sahl refused to do that. He (the governor) said to him: If you do not agree to it (at least) say: May Allah curse Abu Turab. Sahl said: There was no name dearer to Ali than Abu Turab (for it was given to him by the Holy Prophet himself) and he felt delighted when he was called by this name. He (the governor) said to him: Narrate to us the story of his being named as Abu Turab. He said: Allah's Messenger came to the house of Fatima and he did not find 'Ali in the house; whereupon he said: Where is your uncle's son? She said: (There cropped up something) between me and him which had annoyed him with me. He went out and did not rest here. Allah's Messenger said to a person to find out where he was. He came and said: Allah's Messenger, he is sleeping in the mosque. Allah's Messenger came to him and found him lying in the mosque and saw that his mantle had slipped from his back and his back was covered with dust and Allah's Messenger began to wipe it away from him (from the body of Hadrat 'Ali) saying: Get up, covered with dust (Arabic:Abu Turab); get up, covered with dust.

Sunnis tend to view this as Sahih and have included it in Sahih Muslim Another hadith from Sahih Muslim is A narration attributed to Amir b. Sa'd b. Abi Waqqas reports:

[1]

This hadith has been narrated. on the authority of Shu'ba with the same chain of transmitters. Amir b. Sa'd b. Abi Waqqas reported on the authority of his father thatMuawiya b. Abi Sufyin appointed Sa'd as the Governor and said: What prevents you from abusing Abu Turab (Hadrat 'Ali), whereupon he said: It is because of three things which I remember Allah's Messenger having said about him that I would not abuse him and even if I find one of those three things for me, it would be more dear to me than the red camel. I heard Allah's Messenger say to Ali as he left him behind in one of his campaigns (that was Tabuk). Ali said to Allah's Messenger, you leave me behind along with women and children. Thereupon Allah's Messenger

said to him: Aren't you satisfied with being unto me what Aaron was unto Moses but with the exception that there is no prophethood after me. And I (also) heard him say on the Day of Khaibar: I would certainly give this standard to a person who loves Allah and his Messenger and Allah and his Messenger love him too. He (the narrator) said: We have been anxiously waiting for it, when he (the Holy Prophet) said: Call 'Ali. He was called and his eyes were inflamed. He applied saliva to his eyes and handed over the standard to him, and Allah gave him victory. (The third occasion is this) when the (following) verse was revealed:" Let us summon our children and your children." Allah's Messenger called 'Ali, Fatima, Hasan and Husain and said: O Allah, they are my family. Sunnis tend to view this as Sahih and have included it in Sahih Muslim
[2]

Imam al-Nawawi said: "The ulamas said: Any hadith that appear to refer to intra-Sahaba enmity is interpreted figuratively. In this hadith there is nothing that states that Mu`awiya actually ordered Sa`d to curse `Ali, but he only asked him for the reason why he refrained from cursing him: was it Godwariness? in which case, well done; or fear? etc. It may be that Sa`d was observed among a group that cursed `Ali, but he himself abstained from it although unable to reprimand them, then they were subsequently reprimanded, and Mu`awiya asked him this question. Another possible interpretation is: What prevented you from proving `Ali wrong in his opinion and ijtihad, and tell people the rightness and correctness of our position and ijtihad?" Ali ibn al-Athir, a 13th century Sunni Islamic scholar writes:

Marwan the architect of Umayyad dynastic rule, clearly recognized the importance of cursing as a tool of the government. He told 'Ali's grandson Ali ibn al-Husaynprivately: 'No one [among the Islamic nobility] was more temperate (akaff) towards our master than your master'. The harmless son of al Husayn asked him: 'Why do you curse him then from the pulpits? 'He answered: 'Our reign would not be sound without that (la yastaqimu l-amru illa bi-dhalik) .
[3]

[edit]References

1. ^ Sahih Muslim, 31:5924 2. ^ Sahih Muslim, 31:5915

3. ^ Baladhuri, AnsabII, 184-5 and ; Ibn Asakir, 'Ali, III, 98-9 [edit]External

links

http://www.ansar.org/english/faq11.htm Categories: Islamic history

Umar: Makers Of Islamic Civilization (Paperback)

Book Summary of Umar: Makers Of Islamic Civilization
Honored by Muslims as the epitome of the just ruler, 'Umar, or Omar--the second caliph--is one of the greatest figures in early Islamic history. His rule (634-44 CE) laid the foundations of an empire that has since defined, both culturally and geographically, the heartlands of the Islamic world. Shibli Numani's classic account links the military conquests of the period with 'Umar's reforms in law, government and public administration. He describes the personal strengths, skills, and character of the caliph and evaluates 'Umar's contribution to the ethos of Islam.

honored by Muslims as the epitome of the just ruler, 'Umar, or Omar--the second caliph--is one of the greatest figures in early Islamic history. His rule (634-44 CE) laid the foundations of an empire that has since defined, both culturally and geographically, the heartlands of the Islamic world. Shibli Numani's classic account links the military conquests of the period with 'Umar's reforms in law, government and public administration. He describes the personal strengths, skills, and character of the caliph and evaluates 'Umar's contribution to the ethos of Islam.

Shibli Numani
Shibli Numani was a distinguished Urdu scholar of Arabic and Persian who was active in the latter half of the nineteenth century. He was one of the circle of Indian Muslim intellectuals who, led by Sir Syed Ahmad Khan, founded Aligarh Muslim University in 1875.

List of Maps * A note on the abridgement * Part I: The Conquests * 'Umar's accession to the caliphate * The conquest of Iraq and Syria * The extension of the conquests * The cause of victory * Part II: The Reforms * Government under 'Umar * Civil administration * Military administration * Islam and Islamic law * The treatment of non-Muslims * The man and his achievements * Further reading * References * Index

Muhammad Ibn 'Abd al-Wahhab

The Man and his Works

Library of Middle East History (Volume 19)

'Abd Allah Salih al-'Uthaymin

I.B.

Tauris,

August

2009

ISBN: 978-1-84511-791-7, ISBN10: 1-84511-791-3, 6 1/8 x 9 1/4 inches, 240 pages,

T
he Saudi religious reform movement of the 18th and 19th centuries, known in the west as Wahhabism, is one of the most controversial and misunderstood religious movements of the modern Middle East. This biography of its founder, Muhammad Ibn Abd Al-Wahhab, is the first serious English-language account written not from a Western, but an Arabian perspective. Based on exhaustive research of primary sources, Abd-Allah Salih Al-Uthaimin reconstructs the social, political and spiritual environment of the Arabian peninsula in the time of Ibn Abd AlWahhab. The author charts this movement's intellectual development and growing sway, and unpicks the historic alliance of its founder with the House of Al-Saud: a uniquely close partnership of political and religious relationships whose legacy is felt in the Saudi state to this day. Al-Uthaimin also provides a detailed exposition and commentary on Ibn Abd Al-Wahhab's doctrines, based on his published and unpublished works, and explains his perspective on concepts such as tawhid, takfir and sharia. This meticulously researched biography offers a unique insight into its complex and often controversial subject. As such, it will become essential reading for anyone interested in political Islam, Saudi Arabia and the modern Middle East.

'Abd Allah Salih al-'Uthaymin

Abd-Allah Sallih Al-Uthaimin is a professor of modern history at King Saud University in Saudi Arabia, and Secretary-General of King Faisal International Prize. He has a PhD in Islamic History from the University of Edinburgh.

* Central Arabia at the Advent of the Wahhabi Movement * Muhammad Ibn Abd Al-Wahhab before the alliance with Al-Saud * Muhammad Ibn Abd Al Wahhab after the alliance with Al-Saud * The works of Muhammad Ibn Abd AlWahhab * Wahhabi Doctrines * Conclusion * Bukhari

Makers of Islamic Civilization

Makers of Islamic Civilization

Ahmad Mujtaba Hasan

I.B. ISBN:

Tauris, 978-1-84511-095-6,

June ISBN10:

2008 1-84511-095-1,

5 1/2 x 8 1/4 inches, 160 pages,

Al-Ghazali and the Ismailis

A Debate on Reason and Authority in Medieval Islam

Farouk Mitha

A
l-Ghazali is arguably one of the most influential thinkers in the history of Islam, and his writings have received greater scholarly attention in the West than those of any other Muslim scholar. This study explores an important dimension of his thought that has not yet been fully examined, namely, his polemical engagement with the Ismailis of the Fatimid and early Alamut periods. Published in association with The Institute of Ismaili Studies.

Al-Nasawi Ahli Matematika dari Khurasan

EJUMLAH KARYA AL-NASAWI BERISI KRITIK ATAS KARYA YANG DIBUAT AHLI MATEMATIKA PADA MASA SEBELUMNYA. Ali bin Ahmad Al-Nasawi, merupakan ilmuwan di bidang matematika yang lahir di Khurasan, Iran. Ia mendapatkan perlindungan dari penguasa dinasti Buwayhid, bernama Majd Al Dawlah, yang meninggal dunia pada 1029. Penguasa berikutnya, juga memberikan perlindungan pada dirinya. Al-Nasawi, banyak menulis buku mengenai aritmetika baik dalam bahasa Persia maupun bahasa Arab. Salah satu bukunya berjudul Al-Muqni fi-l-Hisab al Hindi. Ia juga menulis sejumlah buku terkenal lainnya, salah satunya tentang lemmata. Kajian lemmata dalam buku, semacam teorema dalam dunia mate matika, juga pernah dikemukakan oleh Archimedes seorang ilmuwan dari Sirakusa, Yunani yang hidup sekitar tahun 287 SM 212 SM. Archimedes sendiri belajar di Kota Alexandria, Mesir. Ia merupakan ahli matematika, astronomi, filsafat, dan fisika. Ia juga bersahabat dengan Raja Sirakusa Hieron II. Ia meninggal karena dibunuh seorang prajurit Romawi saat terjadi serangan terhadap Sirakusa. Buku tentang lemmata Archimedes yang ditulis Al Nasawi sebenarnya mengoreksi buku berjudul The Lemmata yang diterjemahkan ke dalam bahasa Arab oleh Thabit ibn Qurra seorang ilmuwan dari Harran, Mesopotamia yang belajar di Bait al Hikmah di Baghdad. Thabit merupakan ilmuwan jenius yang ahli dalam bidang geometri, astronomi, astrologi, mekanik, pengobatan, juga filsafat. Buku tentang lemmata, terakhir kali direvisi oleh Nasir Al-Din Al-Tusi seorang ilmuwan dari Persia. Dalam bidang aritmatika, Al-Nasawi menjelaskan pembagian pecahan dan ekstraksi kuadrat dan akar kubik, di mana akar kuadrat dari 57.342; kubik akar dari 3, 652, 296 hampir sama dengan yang ada di masa modern. Al-Nasawi juga menggantikan sexagesimal dengan pecahan desimal. Hal itu sungguh tindakan yang luar biasa. Selain itu, dia juga membuat ringkasan mengenai Euclids Elements. Al-Nasawi memiliki dua alasan dalam menulis karyanya tentang Euclids Element. Ia ingin menjelaskan tentang Element. Selain itu, ia ingin pula memberikan semua latar belakang yang diperlukan dalam memahami geometri bagi siapa pun yang ingin membaca Ptolemys Almagest.

Dalam karyanya itu, Al-Nasawi tampak menghilangkan beberapa konstruksi dan mengubah beberapa bukti. Secara historis, pekerjaan ini sangat menarik sebab pengetahuan tentang Element ditularkan ke negara-negara Arab. Seperti diketahui, ada tiga jenis aritmatika yang digunakan di negaranegara Arab pada masa AlNasawi , antara lain sistem penghitungan dengan menggunakan jari-jari tangan di mana angka seluruhnya ditulis dengan katakata. Aritmatika yang menggunakan sistem perhitungan dengan jari, merupakan sistem yang kala itu biasanya digunakan oleh komunitas bisnis. Selain itu, ada sistem penghitungan dengan angka sexagesimal dilambangkan dengan hurufhuruf Arab. Sedangkan jenis lainnya, adalah aritmatika dari angka-angka India dan pecahan desimal yang menempati sistem nilai. Buku aritmetika karya Al-Nasawi termasuk dalam tipe ketiga, yaitu aritmatika yang menggunakan angka-angka India. Karya aritmatika Al-Nasawi terdiri dari empat risalah terpisah, masingmasing berhubungan dengan golongan dari angka-angka tertentu. Risalah pertama berkaitan dengan bilangan bulat dan , risalah kedua berkaitan dengan pecahan umum tepat. Sementara, risalah ketiga berkaitan dengan pecahan yang tidak tepat dan risalah keempat berkaitan dengan sexagesimal. Dalam risalah aritmatika yang dibuatnya itu, Al-Nasawi juga menjelaskan empat operasi aritmatika dasar. Al-Nasawi, menjelaskan pengalian pengalian dua kali lipat, pengurangan separuh, operasi akar kuadrat, dan operasi akar kubus. Ia menjelaskan masingmasing metode tersebut, dan membuat ilustrasinya dengan sejumlah contoh. Sejumlah karya Al-Nasawi dalam matematika terutama aritmatika berisi kritikan terhadap karya-karya aritmatika yang dihasilkan oleh para ilmuwan ahli matematika sebelumnya. Namun, ada sejumlah kritik tersebut yang dianggap para sejarawan tak valid. Terbukti, meski Al-Nasawi merupakan ilmuwan gemilang namun ia pun per nah mengalami kegagalan. Misalnya, ia pernah gagal memahami prinsip meminjam saat melakukan operasi pengurang an. Namun, harus diakui pula bahwa sejumlah karyanya memang fenomenal. Terungkap bahwa Al-Nasawi pernah pula menulis sebuah buku berjudul Kitab al-Ishba yang berisi tentang teorema Menelaus yang cukup termasyhur pada masanya. Riwayat Al-Nasawi Sebenarnya, riwayat hidup Al-Nasawi tak banyak diketahui di Eropa hingga pada 1863 Franz Woepcke, orientalis dan ahli matematika dari Dessau, Jerman yang hidup antara tahun 1826-1864, mengungkapkan sebuah naskah yang berisi karya Al-Nasawi tentang aritmatika dasar. Di sisi lain, hampir sepanjang kariernya, Al-Nasawi sering menuliskan karyanya dalam bahasa Persia untuk Sultan Majd Al-Dawlah. Saat Al-Dawlah digulingkan, ia sedang mengerjakan salah satu buku karyanya dan belum selesai. Al-Nasawi kemudian mempersembahkan karyanya itu kepada Sharaf Al-Muluk yang merupakan wazir dari Jalal Ad Dawlah seorang penguasa Baghdad pada tahun 1025-1044. Sharaf Al-Muluk, kemudian memerintahkan Al-Nasawi menulis ulang karya-karyanya. Penguasa tersebut meminta agar karya Al-Nasawi yang semula ditulis dalam bahasa Persia kemudian ditulis ulang ke dalam bahasa Arab. Al-Nasawi, melaksanakan perintah tersebut dengan baik. Karya Al Nasawi dalam versi bahasa Arab itulah yang bertahan selama beberapa abad.

Dan pada akhirnya, karya itu ditemukan dan dipelajari oleh Woepcke pada ta hun 1863. Menurut sejumlah catatan se jarah, Al-Nasawi pernah pula tinggal di Baghdad. Ilmuwan gemilang, Ibnu Sina, diketahui pula pernah berkunjung ke tempat tinggal Al-Nasawi. ed: ferry Kitab Al-Ishba Kitab Al-Ishba yang ditulis Al-Nasawi, merupakan kitab yang berisi tentang teorema Menelaus, karya Menelaus dari Alexandria yang hidup sekitar tahun 70 hingga 140 Masehi. Penulisan ini, bertujuan untuk memudahkan para pelajar atau masyarakat umum mempelajari teorema Menalaus. Selain itu, buku ini juga dipersembahkan oleh Al-Nasawi untuk penguasa yang memberikan perlindungan pada dirinya. Dalam Kitab Al-Ishba, Al Nasawi menjelaskan teorema Menelaus yang membahas sebuah teorema mengenai segitiga dalam bidang geometri. Gambar (1) Dengan melihat titik A, B, C yang membentuk segitiga ABC, dan titik-titik D, E, F yang terletak pada garis BC, AC, AB, maka teorema menyatakan bahwa D, E, F adalah collinear jika dan hanya jika: AF/BF.BD/DC.CE/EA=-1 Dalam persamaan ini, AB, dan sebagainya, mewakili segmen garis pengukuran yang nilainya negatif. Sebagai contoh, fraksi AF / FB didefinisikan memiliki nilai positif hanya bila garis DEF memotong sisi AB, hal ini juga berlaku untuk pecahan lainnya. Gambar (2)Baris DEF sepenuhnya di luar segitiga ABC.Ini adalah salah satu dari banyak bukti un tuk teorema Menelaus. Seharusnya garis DEF memotong sisisisi segitiga ABC beberapa kali, mungkin juga dua kali. Jika garis DEF melewati segitiga dan keluar lagi atau tidak melewati segitiga sama sekali, maka terdapat angka ganjil negatif dan hasilnya semua negatif. Selanjutnya, segmen garis yang meng hubungkan DEF tegak lurus de ngan simpul A, B, dan C. Dengan DEF sebagai dasar, maka ketinggian dari A, B, dan C menjadi a, b, dan c. Dengan menggunakan segitiga yang mirip, nilai absolut dari sisi kiri teorema disederhanakan menjadi : a/b.b/c.c/a=1 Penjelasan tersebut merupakan sebagian isi dari Kitab Al-Ishba yang cukup termasyhur pada masanya. meta Dr Hofmann tidak pernah terputus membaca Al-Quran sejak ia terkesan dengan ketabahan Muslim Aljazair dan kepatuhan mereka selama bulan Ramadhan Al-Quran adalah buku petunjuk yang tidak ada habisnya untuk seluruh umat manusia, keajaibannya tidak pernah berakhir dan sangat cocok untuk segala tempat dan waktu, demikian kata seorang mantan diplomat Jerman. Saya tidak pernah berhenti membaca Al-Quran. Saya berubah, demikian pula masalah-masalah saya. Namun, saya selalu mendapatkan jawaban sempurna di dalam Al-Quran, kata Dr. Murad Wilfried Hofmann, pemenang untuk Islamic Personality of the Year, dalam Dubai International Holy Quran Award (DIHQA) 2009. Hofmann mengatakan bahwa penghargaan yang diterimanya itu merupakan suatu kehormatan bagi dirinya dan seluruh Muslim di Eropa dan dunia Barat. Ini merupakan isyarat baik bagi lebih dari 30 juta Muslim di Eropa. Hal seperti ini membuktikan bahwa Muslim di seluruh dunia adalah satu bangsa, kata Hofmann tentang penghargaan yang diterima tanggal 10 September 2009 itu. Wilfried Hofmann dilahirkan dalam keluarga Katolik di Aschaffenburg Jerman tahun 1931. Setelah lulus dari Union College di New York, ia merampungkan studinya di Universitas Munich, di mana ia meraih gelar doktor untuk bidang jurisprudensi dalam hukum pada tahun 1957. Ia pernah menjadi

asisten peneliti untuk reformasi prosedur sipil federal. Dan di tahun 1960 mendapat gelar LL.M dari Harvard. Selama tahun 1983 hingga 1987 ia menjabat direktur informasi NATO di Brussel. Tahun 1987 ia mendapat tugas sebagai duta besar Jerman untuk Aljazair. Tahun 1990 ia dipindah ke Maroko, tempat tugasnya selama 4 tahun. Sentuhan pertamanya dengan dunia Islam adalah ketika mulai bekerja sebagai seorang atase di kedutaan Jerman untuk Aljazair tahun 1961. Di sana ia berada dalam situasi perang gerilya antara tentara Perancis dengan tentara Aljazair, Algerian National Front, yang telah berjuang untuk kemerdekaan negaranya selama 8 tahun. Ia menyaksikan dengan mata kepalanya sendiri kekejaman dan pembantaian massal yang dialami rakyat Aljazair. Setiap hari, hampir selusin orang dibunuh dari jarak dekat dengan gaya eksekusi hanya karena mereka orang Arab atau karena berbicara tentang masalah kemerdekaan. Saya menyaksikan kesabaran dan ketabahan orang-orang Aljazair menghadapi penderitaan yang sangat ekstrim, kepatuhan mereka yang tinggi selama bulan Ramadhan, keyakinan diri bahwa bisa merdeka, dan juga rasa perikemanusiaan mereka di tengah penderitaan yang dialaminya sendiri. Saya selalu penasaran mengapa orang Aljazair begitu disiplin, meskipun mereka menderita. Ia merasa bahwa agama merekalah yang menjadikan mereka kuat seperti itu. Karena itu, saya lantas membaca kitab suci mereka, Al-Quran, katanya bercerita. Saya tidak pernah berhenti membacanya, hingga saat ini. Karya seni Islam adalah hal kedua yang menarik perhatiannya. Dulu ia sangat senang dengan seni dan keindahan tarian balet. Namun, hal itu lantas tersapu sejak ia mengenal karya seni Islam. Saya terkesan dengan arsitektur Islam dan Arab di Spanyol dan Tunisia, tempat saya biasa berlibur. Itu merupakan seni yang tinggi dibandingkan dengan seni Yunani dan Romawi yang dingin. Rahasianya seperti tersimpan pada kehadiran Islam yang kental dan universal, sebagai sebuah agama dalam segala manifestasi artistiknya, kaligrafi, ornamen Arab, motif karpet, arsitektur masjid dan bangunan, serta perencanaan kota. Saya memikirkan kecermerlangan masjid yang menyingkirkan semua hal berbau klenik, tata letaknya yang sangat demokratis. Saya juga memikirkan tentang kualitas introspektif istana-istana Muslim, kemampuan mereka menghadirkan surga di taman yang teduh, air mancur dan aliran air. Juga tentang stuktrur fungsi sosial yang rumit di kota pusat Islam dulu, yang menyerap semangat dalam bermasyarakat, keterbukaan pasar, suasana panas dan angin, dan menjamin ikatan kuat antara masjid dengan pusat kesejahteraan untuk orang miskin, sekolah, penginapan, pasar dan wilayah pemukiman. Apa yang saya rasakan adalah, Islam begitu membahagiakan di banyak tempat dalam hal -hal nyata yang kelihatan efek harmoni Islam, cara hidup Islam, dan cara Islam merawat dan memperlakukan sebuah tempat, semuanya meninggalkan kesan di hati dan pikiran. Namun, yang memberikan pengaruh besar pada Hofmann untuk menerima Islam, mungkin sebenarnya adalah pengetahuannya tentang sejarah dan doktrin Kristen. Ia menyadari ada perbedaan nyata antara apa yang dipercayai oleh pemeluk agama Kristen dengan apa yang diajarkan oleh dosen sejarah di universitas. Ia tidak bisa menerima adopsi yang dilakukan oleh gereja atas doktrin yang dibuat oleh Saint Paul mengenai sejarah Yesus. Ia (Saint Paul),

seseorang yang yang belum pernah bertemu dengan Yesus. Tapi dengan kristologinya yang ekstrim, ia mengganti pandangan asli dan benar Yudeo-Kristen tentang Yesus! Sangat sulit baginya menerima bahwa manusia dibebani dosa asal dan tuhan merelakan putranya sendiri untuk disiksa dan dibunuh demi menyelamatkan umat ciptaannya. Saya jadi menyadari, betapa dahsyat bahkan merupakan hujatan besar demi membayangkan tuhan tunduk menyerah di hadapan ciptaannya sendiri, bahwa ia tidak bisa berbuat apapun untuk mengatasi masalah yang dianggap disebabkan oleh Adam dan Hawa tanpa harus memperanak seorang putra dan dikorbankan dengan cara berdarah-darah seperti itu. Dan bahwa tuhan menderita karena ciptaannya sendiri, yaitu manusia. Hofmann juga bertanya tentang keberadaan Tuhan. Setelah menganalisa buah karya para filosof seperti Wittgenstein, Pascal, Swinburn, and Kant, ia menyimpulkan adanya pengakuan intelektual atas keberadaan Tuhan. Pertanyaan selanjutnya adalah, bagaimana Tuhan berkomunikasi dengan manusia sehingga mereka bisa dibimbing. Hal ini membuat ia mengakui perlu adanya wahyu. Tapi mana yang benar, kitab suci Yahudi, Kristen atau Islam? Ia menemukan jawaban atas pertanyaan penting itu di dalam Al-Quran. (Yaitu) bahwasanya orang yang berdosa tidak akan memikul dosa orang lain (QS: 53:38). Ayat itu membuka mata dan menjadi jawaban atas dilemanya. Sangat jelas baginya bahwa Al-Quran menolak ide beban dosa asal dan harapan campur tangan dari orang-orang kudus. Seorang Muslim hidup di dunia tanpa pendeta dan tanpa hirarki keagamaan. Ketika berdoa ia tidak berdoa melalui Yesus, Bunda Maria atau melalui orang kudus lainnya. Tapi langsung kepada Tuhan, sebagai seorang umat yang benar-benar bebas. Dan ini adalah agama yang bebas dari misteri. Menurut Hofmann, seorang Muslim adalah manusia beriman yang bebas, Par Excellence. Saya mulai melihat Islam dari sudut pandangnya sendiri, sebagai sebuah kepercayaan terhadap Allah yang benar, yang tidak dicampuri oleh hal lain, yang murni, yang tidak beranak dan tidak diperanakkan, dan tidak ada satupun yang menyamainya. Dalam masalah ketuhanan yang dipercayai serta disembah oleh banyak suku-suku dan masalah trinitas, menurut Hofmann, Al-Quran menunjukkan konsep Tuhan yang paling jernih, paling mudah, paling abstrak yang demikian secara historis paling maju dan paling sedikit sifat antropomorfiknya. Pernyataan ontologis Al-Quran, sebagaimana ajaran etisnya, bagi saya sangat masuk akal, bagaikan emas, sehingga tidak ada tempat untuk meragukan kebenaran misi kenabian Muhammad. Orang yang memahami sifat manusia pasti mampu menerima kebijaksanaan yang terkandung dalam perintah dan larangan yang diturunkan oleh Allah kepada manusia melalui Al-Quran. Saat putranya berulang tahun yang ke-18, Hofmann memberikan 12 halaman tulisan, di mana ia menulis tentang apa yang diyakini sebagai agama yang benar. Ia meminta seorang imam di Cologne, Muhammad Ahmad Rasul untuk memeriksa tulisannya. Pria itu mengatakan kepada Hofmann bahwa ia seorang Muslim, jika benar-benar mempercayai apa yang ditulisnya. Beberapa hari kemudian ia pun bersyahadat. Tepatnya pada 25 September 1980. Ia mulai menulis banyak buku, kajian buku dan ratusan artikel mengenai Islam di Jerman.

Dr. Hofmann terus melanjutkan karirnya sebagai seorang diplomat Jerman dan pejabat NATO selam 15 tahun setelah ia memeluk Islam. Saya tidak mengalami diskriminasi dalam profesi saya, katanya. Tahun 1984, tiga setengah tahun setelah ia pindah agama, presiden Jerman Dr. Carl Carstens menganugerahinya penghargaan Order of Merit of the Federal Republic of Germany. Pemerintah Jerman membagikan bukunya Diary of German Muslim ke seluruh perwakilan Jerman di negara Muslim, sebagai alat untuk analisa. Kewajiban dalam pekerjaannya tidak menghalanginya untuk melaksanakan ajaran Islam. Dalam jamuan formal, dengan sopan ia akan menolak tawaran minuman beralkohol seperti anggur merah. Sebagai seorang diplomat, seringkali ia harus menjamu tamu-tamu asingnya untuk makan siang. Hofmann selalu menghadiri acara makan siang itu, namun piring di depannya akan tetap dibiarkan kosong, selama bulan Ramadhan. Tahun 1995, dengan sukarela ia mengundurkan diri sebagai diplomat, mendedikasikan diri untuk kegiatan keislaman. Ia memberikan ratusan kuliah di seluruh penjuru Amerika Serikat dan Eropa. Saya tidak pernah mengatakan apa yang ingin saya bicarakan. Saya selalu bertanya pada peserta apa yang ingin mereka bicarakan. Mereka lebih memahami tentang negara mereka, katanya memberi alasan. Hofmann tidak mengubah nama aslinya Wilfried, yang berarti pria yang mempunyai keinginan kuat untuk perdamaian. Istri saya yang orang Turki, yang memilihkan nama Islam saya Murad, katanya bercerita. Hofmann mengajak semua Muslim agar menyampaikan tentang Islam secara bijak, mengatakan Islam yang sesungguhnya Islam, bukan Islam yang sebenarnya bukan Islam. Lebih baik membicarakan Islam dan jazz, daripada Islam dan terorisme. Dalam satu kesempatan diskusi mengenai bahaya alkohol pada kehidupan pribadi dan masyarakat, Ia menceritakan kecelakaan yang pernah dialaminya akibat alkohol. Ketika masih kuliah di New York tahun 1951, ia melakukan perjalanan dari Atlanta ke Mississippi. Ketika sampai di Holy Spring, Mississippi, tiba-tiba dari arah depan ada sebuah kendaraan yang dikemudikan supir mabok meluncur cepat, kecelakaan pun terjadi. Hofmann kehilangan 19 buah gigi dan mulutnya tidak lagi berbentuk. Setelah menjalani operasi dagu dan bibir bawah, dokter bedah menemuinya dan berkata, Biasanya, tidak ada yang selamat dalam kecelakaan seperti itu. Tuhan mempunyai sebuah rencana istimewa untukmu, kawan! Ketika ia meninggalkan rumah sakit di Holy Spring, dalam keadaan pincang, lengan tangan digendong, lutut dibalut perban dengan warna iodine, dan wajah bagian bawah yang dijahit, ia bertanya-tanya apa gerangan makna dari ucapan ahli bedah itu. Akhirnya 30 tahun kemudian, pada hari saya menyatakan iman dalam Islam, makna sebenarnya mengapa saya bisa tetap hidup ketika itu, manjadi jelas bagi saya![di/slm/kt/www.hidayatullah.com]